By Ben Ramm
The Holy Grail made its first literary visual appeal within the paintings of the twelfth-century French poet, Chr?tien de Troyes, and keeps to fascinate authors and audiences alike. This research, supported by means of a theoretical framework in line with the psychoanalytic works of Jacques Lacan and the cultural concept of Slavoj Zizek, goals to strip the legend of a lot of the mythological and folkloric organization that it has got over the centuries, arguing that the Grail can be learn as a symptom of disruption and obscurity instead of fulfilment and revelation. targeting thirteenth-century Arthurian prose romances, los angeles Queste del Saint Graal and Perlesvaus, and drawing greatly at the wider box of outdated French Grail literature together with the works of Chr?tien and Robert de Boron, the ebook examines the private, social and textual results produced through encounters with the Grail which will recommend that the Grail itself is instrumental not just in growing but in addition in annoying, the discursive, psychic and cultural bonds which are represented during this advanced and eye-catching literary culture. BEN RAMM is examine Fellow in French, St. Catharine's collage, Cambridge.
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Manieres que l’on ne doit mie dire, car les secrees choses dou sacrement ne doit nus dire en apert, se cil non a qui Dex en a grace donee. Li rois Artus vit totes les muances. (P, 7223–6; my italics)13 [The Grail appeared at the consecration in five forms which must not be spoken of, for the mysteries of the sacrament must not be openly revealed, 11 12 Kristeva, Pouvoirs, p. 10. The metamorphosis of the Grail is clearly bound up with the question of Eucharistic change, or transubstantiation. Such a vast topic extends beyond the scope of the present discussion, although it may be helpful to note Delcourt’s comment that ‘contrairement à l’Eucharistie dans laquelle, nous dit-on, les substances restent apparemment les mêmes, tout en étant réellement changées, la métamorphose produit une transformation qui semble réelle tout en n’étant, au fond, qu’un effet de l’imagination’ [‘contrary to the Eucharist in which, we are told, substances seemingly remain the same whilst in reality they are changed, metamorphosis produces a transformation that seems real but that, ultimately, is only an effect of the imagination’] (L’Éthique du changement, p.
50 For the sake of clarity, I opt to use the title Joseph d’Arimathie when referring to this text. 51 ¥i]ek comments on ‘the hysterical, “scandalous” kernel of Christianity, [. ] obscured by its institutionalization of the obsessional ritual’ (LA, p. 78). 52 Bracher, ‘Psychological and Social Functions’, p. 123. 53 Lacan’s famous retort to the hysteria of the 1968 student uprisings in France was to dismiss the desire of the protesters as nothing other than the desire for a new Master;54 whether the same could be said of Lancelot and Perceval in the course of their pursuit of the Grail is a question that is addressed in this chapter.
I]ek, Negative, p. 264 n. 3. Lacan, S8, p. 147. Cf. ” Le trait unaire , the unary feature which triggers love, is always an index of an imperfection’ (Negative, pp. 125–6). 82 ¥i]ek, Negative, p. 266 n. 15. 83 Lacan, S8, p. 167. 30 BEN RAMM [Do you not find some of the magic there that I already showed you around the Che vuoi? It is surely this key, this essential character of the subject’s topology that begins with What do you want? ] We appear to have come full-circle back to our point of departure – the hysterical questioning of the desire of the Other – Deus quid vult?